TRV
Translation
King James Version
¶ And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
Complete Jewish Bible
On his way to Yerushalayim, Yeshua passed along the border country between Shomron and the Galil.
Berean Standard Bible
While Jesus was on His way to Jerusalem, He was passing between Samaria and Galilee.
American Standard Version
And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee.
World English Bible Messianic
As he was on his way to Jerusalem, he was passing along the borders of Samaria and Galilee.
Geneva Bible (1599)
And so it was when he went to Hierusalem, that he passed through the middes of Samaria, and Galile.
Young's Literal Translation
And it came to pass, in his going on to Jerusalem, that he passed through the midst of Samaria and Galilee,
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In the KJVVerse 25,663 of 31,102
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Commentary on Luke 17 verses 11–19
11 ¶ And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
13 And they lifted up their voices, and said, Jesus, Master, have mercy on us.
14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
17 And Jesus answering said, Were there not ten cleansed? but where are the nine?
18 There are not found that returned to give glory to God, save this stranger.
19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.
I. II. Main points1. 2. Sub-points
We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,
I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (Luk 17:13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.
II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, Luk 17:14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.
III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.
IV. One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, Luk 17:13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (Luk 17:16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.
V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, Luk 17:16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,
1.The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy - that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, Luk 17:17, Luk 17:18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.
2.The great encouragement Christ gave him, Luk 17:19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–19. Public domain.
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TertullianAD 220
Against Marcion Book IV
Marcion's labour, however, is to object to us the strictness of the law, with the view of maintaining that here also Christ is its enemy-forestalling its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; "and as they went, He cleansed them" -without a touch, and without a word, by His silent power and simple will.
Athanasius of AlexandriaAD 373
FESTAL LETTER 6
Today, the Lord rebukes those who keep the Passover the way the Jews did, just as he rebuked certain lepers he had cleansed. You recall that he loved the one who was thankful, but he was angry with the ungrateful ones, because they did not acknowledge their Deliverer. They thought more highly of their cure from leprosy than of him who had healed them.… Actually, this one was given much more than the rest. Besides being healed of his leprosy, he was told by the Lord, “Stand up and go on your way. Your faith has saved you.”You see, those who give thanks and those who glorify have the same kind of feelings. They bless their helper for the benefits they have received. That is why Paul urged everybody to “glorify God with your body.” Isaiah also commanded, “Give glory to God.”
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
saying, And it came to pass, showing that the Samaritans were indeed well disposed towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans, and He to allay this, passed into the midst of both nations, that he might cement both into one new man.
They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As it is said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.
They pronounce the name of Jesus, and gain to themselves the reality. For Jesus is by interpretation Saviour. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.
When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers showing at once both his faith and his gratitude.
It follows, And he was a Samaritan.
Wherein it is shown, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said unto him, Arise, go thy way, thy faith has made thee whole.
Titus of BostraAD 378
They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As itis said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.
They pronounce the name of Jesus, and gain to the mselves the reality. For Jesus is by interpretation Savior. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.
When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers shelving at once both his faith and his gratitude.
Wherein it is shown, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said to him, Arise, go your way, your faith has made you whole.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
After speaking the foregoing parable, our Lord censures the ungrateful;
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Quæst. Ev. l. ii. qu. 40.) The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but blazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in colour, when true things appear clumsily mixed up with false in a single discourse or narration, as in the colour of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the colour of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritually to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. (Rom. 1:21.) Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unity is preserved. But the man who was a Samaritan, which is by interpretation "guardian," giving back to Him who gave it that which he had received, according to the Psalm, My strength will I preserve for thee, (Ps. 59:9.) has kept the unity of the kingdom with humble devotion.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 113-16
Why did he not say, “I will, be cleansed,” as he did in the case of another leper, instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy. It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ’s willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
The Saviour next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.
The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification.
Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed.
Cyril of AlexandriaAD 444
Commentary on the Gospel of Luke, Sermons 113-116 (fragments)
Again the Saviour manifests unto us His glory, and by working godlike miracles, endeavours to win senseless Israel unto faith, obdurate though he was, and unbelieving. What argument then will avail him at the day of judgment for refusing to accept salvation through Christ? Especially when they themselves heard His words, and were eyewitnesses of His ineffable miracles? The cleansing of the lepers, as I said just above, was a plain demonstration (of His miraculous power): for by the law of Moses they were shut out of the cities and villages, as being impure.
The lepers then having met the Saviour, earnestly besought Him to free them from their misery, and called Him Master, that is, Teacher. No one pitied them when suffering this malady: but He Who had appeared on earth for this very reason, and had become man that He might show pity unto all, He was moved with compassion for them, and had mercy upon them.
And why did He not rather say, "I will, be you cleansed;" as he did in the case of another leper: but commanded them rather to show themselves unto the priests? It was because the law gave directions to this effect to those who were delivered from leprosy: for it commanded them to show themselves to the priests, and to offer a sacrifice for their cleansing. He commanded them therefore to go, as being already healed, and, that they might, so to speak, bear witness to the priests, as the rulers of the Jews, and ever envious of His glory, that wonderfully, and beyond their hope, they had been delivered from their misfortune by Christ's willing that they should be healed.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 113-16
Falling into a thankless forgetfulness, the nine lepers that were Jews did not return to give glory to God. By this, he shows that Israel was hard of heart and utterly unthankful. The stranger, a Samaritan, was of foreign race brought from Assyria. The phrase “in the middle of Samaria and Galilee” has meaning. “He returned with a loud voice to glorify God.” It shows that the Samaritans were grateful but that the Jews, even when they benefited, were ungrateful.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
He fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is commanded to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
They therefore stand afar off as if ashamed of the uncleanness which was imputed to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh unto Him by their prayers. For the Lord is nigh unto all them that call upon him in truth. (Ps. 145:18.) Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.
They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them show themselves to the priests, as it follows, And when he saw them, he said, Go, show yourselves unto the priests. For they were examined whether they were cleansed from their leprosy or not.
Therefore in bidding them go to the priests, he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed.
But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.
We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 17:11 serves as a pivotal geographical and narrative transition point within Luke's Gospel, meticulously charting Jesus' purposeful journey towards Jerusalem. This verse not only establishes the immediate setting for the healing of the ten lepers but also subtly underscores the universal scope of Jesus' mission, as He traverses regions marked by deep-seated ethnic and religious divisions, demonstrating His inclusive Kingdom vision.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 17:11 employs several subtle but powerful literary devices. Geographical Symbolism is prominent, as Jesus' chosen route "through the midst of Samaria and Galilee" transcends conventional Jewish travel norms. This deliberate passage through a culturally contentious zone symbolizes Jesus' mission to break down barriers of prejudice and extend the Kingdom to all peoples, including the marginalized Samaritans. It foreshadows the universal reach of the gospel, which is not confined by human divisions. Furthermore, the verse functions as Narrative Progression, serving as a precise geographical marker that advances the plot towards Jesus' ultimate destination in Jerusalem, reinforcing the Lukan theme of Jesus' resolute journey to fulfill His divine purpose. The phrasing also contains an element of Foreshadowing, setting the stage for the immediate subsequent narrative of the healing of the ten lepers, where a Samaritan's unexpected gratitude highlights the inclusive nature of God's grace and the surprising places where true faith is found.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:11 is deeply theological, revealing Jesus' divine intentionality and the universal scope of His mission. His deliberate passage through Samaria, a region typically shunned by Jews, underscores His willingness to transcend human-made social, ethnic, and religious barriers. This act prefigures the breaking down of the "dividing wall of hostility" (Ephesians 2:14) between different peoples through His atoning work. It demonstrates that the Kingdom of God is not exclusive to one group but is open to all who respond in faith, regardless of their background. Jesus' journey to Jerusalem, emphasized throughout Luke, is a pilgrimage of obedience to the Father's will, leading to the ultimate act of redemption.
REFLECTION AND APPLICATION
Luke 17:11 offers profound insights for contemporary believers, challenging us to emulate Jesus' boundary-breaking ministry. Just as Jesus intentionally traversed a region of deep-seated animosity, we are called to step out of our comfort zones and engage with those from different backgrounds, cultures, or social strata, especially those who might be marginalized or overlooked by society. This verse reminds us that God's grace is not confined to our preferred circles but extends to all humanity. It encourages us to dismantle our own prejudices and preconceptions, fostering genuine connection and compassion. Furthermore, Jesus' unwavering focus on His journey to Jerusalem, despite the challenging route, inspires us to remain steadfast in our own spiritual pilgrimage, pursuing God's purposes with determination and obedience, even when the path is unconventional or difficult. We are to be people who see beyond superficial differences, recognizing the inherent dignity and value of every individual, and sharing the inclusive love of Christ.
Questions for Reflection
FAQ
Why did Jesus travel through Samaria, given the animosity between Jews and Samaritans?
Answer: Jesus' decision to travel "through the midst of Samaria and Galilee" was highly significant and intentional. While many Jews would take a longer route through Perea to avoid Samaritan territory due to centuries of ethnic and religious animosity, Jesus deliberately chose this path. This demonstrates His universal mission to reach all people, regardless of their background or societal standing. His previous encounter with the Samaritan woman at the well in John 4:4-42 also highlights His willingness to break down social barriers and extend grace to those traditionally excluded. His journey through Samaria underscores that the Kingdom of God is open to all who believe, not just a select group.
What is the significance of "going to Jerusalem" in Luke's Gospel?
Answer: The journey to Jerusalem is a central and recurring theme in Luke's Gospel, beginning explicitly in Luke 9:51 where it states Jesus "steadfastly set his face to go to Jerusalem." This is not merely a geographical detail but a theological motif emphasizing Jesus' divine purpose and unwavering commitment to fulfilling God's redemptive plan. Jerusalem is the place where He would ultimately suffer, die, and be resurrected, bringing about salvation for humanity. Every step of this journey is portrayed as intentional, leading to His climactic sacrifice and triumph, which is the culmination of His earthly ministry.
CHRIST-CENTERED FULFILLMENT
Luke 17:11, though seemingly a simple geographical notation, profoundly foreshadows and embodies the Christ-centered fulfillment of God's redemptive plan. Jesus' deliberate passage through Samaria, a region of deep-seated animosity with Jewish people, is a living parable of His ultimate work on the cross. Just as He physically traversed the dividing lines between peoples, so too did He, through His atoning sacrifice, spiritually break down the "dividing wall of hostility" between Jew and Gentile, creating "one new man in himself" (Ephesians 2:14-16). This journey to Jerusalem, emphasized throughout Luke, is the very path of the Suffering Servant, who "set his face like a flint" (Isaiah 50:7) towards the place of His ultimate sacrifice, fulfilling the Old Testament prophecies of a Messiah who would suffer for the sins of the world (Isaiah 53:5-6). His inclusive route foreshadows the Great Commission, where His disciples are commanded to be witnesses "in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8), demonstrating that the gospel's reach, like Jesus' journey, knows no human-imposed boundaries, but extends to every tribe, tongue, people, and nation, ultimately uniting all in Christ.